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17:1–16 Chapter 17 initiates what is commonly called the Holiness Code (chs. 17–26), where the underlying assumption is that the responsibility of holiness falls on Israel as a nation versus individuals. This idea is expressed clearly in 19:2 where Yahweh commands Israel to be holy because He is holy. A command for leaders to give the entire corporate body the instructions that follow recurs throughout the code. The Holiness Code is similar to the other legal sections in the Pentateuch, especially the Ten Commandments (Exod 20), the Covenant Code (Exod 20–23), and the laws of Deuteronomy (Deut 12–26).

17:2 his sons Refers to the priests as a whole. It is significant that all the people of Israel are addressed alongside the priests.

17:3 slaughters an ox or a sheep or a goat in It is unclear whether sacrificial or secular slaughter is in view (i.e., slaughter for any reason besides sacrifice, such as food). The Hebrew word used here, shachat, refers to slaughter in general.

A requirement to present all slaughtered animals at the tent of meeting as an offering for Yahweh would effectively make all slaughter sacrificial. Such a requirement would be impractical and does not explain what to do with domestic animals that could be eaten but are ineligible for sacrifice. It is likely that this requirement is intended to prevent illegitimate sacrifice (compare Lev 17:7).

Leviticus 17:3 WBCV4:L

17:4 he does not bring it Any animals that were eligible to be sacrifices to Yahweh but were slaughtered outside the tabernacle were to be brought there as sacrificial offerings. Failure to do so brought blood-guilt on the person.

While Deuteronomy 12:5–14 affirms the requirement for sacrifices to be brought to the proper place of worship, Deuteronomy makes it clear that non-sacrificial slaughter was permitted (Deut 12:15–16). A sacrificial animal may be slaughtered for food and not brought as a sacrifice as long as the proper procedures are followed concerning disposal of the blood (compare Lev 17:10–14). This concession can be explained by the different geographical and historical context of Deuteronomy. In Leviticus, all Israel is together in the wilderness. In Deuteronomy, the community is spread out throughout the land with many being too far from the central place of worship.

Leviticus 17 HP

the tent of assembly’s The Hebrew phrase ohel mo’ed (“tent of meeting”) refers to the sacred location where the presence of the Lord resided. See note on 1:1.

he has poured out blood The Hebrew phrase shaphakh dam is often used with homicide (e.g., Gen 9:6; Num 35:33; Deut 21:7), but here it applies to illegitimate slaughter.

from the midst of his people Separation from the community is one of the most severe punishments issued in Leviticus. See Lev 7:20–21 where it applies to the eating of unclean food.

Excursus 1: That Person Shall Be Cut Off (Chapter 7) Leviticus (JPS)

17:5 they are sacrificing in the open field Before the institution of the tabernacle (see Exod 26), sacrifices were sometimes offered in an open field. See Gen 12:7–8; 22:9–10; 35:1.

so This legislation is an effort to funnel sacrifices through the priesthood and tabernacle.

fellowship offerings for Yahweh Most of the meat of this offering belonged to the one who brought the sacrifice, making this offering the typical one for slaughtering sacrificial animals for food (see note on Lev 3:1–17).

17:6 he shall burn the fat as an appeasing fragrance for Yahweh This phrase refers to the method of sacrifice designed to evoke God’s favor. The imagery assumes typical ancient Near Eastern concepts of the divine/human relationship.

17:7 the goat-idols Reflects the ancient belief that goat demons (se'irim in Hebrew) lived in the wilderness. However, no such practice is mentioned in the patriarchal narratives or in the journey to Sinai.

It is possible that the Israelites were offering sacrifices to divine beings thought to inhabit the desert. The prohibition here aimed to eliminate the practice and bring all sacrifice under the auspices of the priesthood. Vestiges of this ritual remain in the Day of Atonement ritual, since one of the goats in the ritual was “for Azazel,” a demonic figure known in Second Temple Jewish literature believed to inhabit the desert. More important, the goat “for Azazel” was not sacrificed. Rather, the sins of Israel were being sent away from holy ground to the chaotic world of the desert and its foreign demonic forces of evil.

The Scapegoat Ritual of Leviticus 16 Leviticus (JPS)

Day of Atonement DOT: P

Azazel AYBD

Azazel DDD

after which they were prostituting The Hebrew word for illicit sexual activity (zanah) is commonly used metaphorically, here and elsewhere, for illegitimate worship of deities other than Yahweh (see 20:5–6; Deut 31:16; Judg 8:27; Ezek 20:30).

17:9 from his people On the severity of this punishment, see Lev 17:4 above. Excommunication stems from egregious infractions and is not restricted by ethnic considerations.

17:10–16 This passage provides the process for the proper disposal of an animal’s blood before consumption. Because the “life” of the animal, and by implication the atoning value, resides in the blood of the animal, not properly disposing of the blood before consumption may result in excommunication (v. 14).

17:10 eats any blood Refers to eating meat from a slaughtered animal that has not been entirely drained of blood. This stipulation is found elsewhere in the Pentateuch (see Exod 23:18; compare Gen 9:4; Lev 3:17; 7:26–27; 19:26; Deut 12:16, 23–24).

Blood AYBD

from among his people This is the third time in this chapter where the threat of excommunication is offered.

17:11 the flesh’s life is in the blood This statement appears again in Lev 17:14 (compare Gen 9:4; Deut 12:23–24). Since ancient people knew that animals and human beings died from significant blood loss, they identified the essence of life with blood. The Israelites had various laws against taking innocent life and ingesting blood. This prohibition may strike against the pagan belief that consuming blood resulted in absorbing a person’s life force and attributes.

make atonement This verse links the severity of this infraction to atonement. Blood is precious and so must be treated with the utmost respect.

K-p-r, “atone” TWOT

K-p-r, “atone” NIDOTTE

17:12 None of you may eat blood Set off by the particle al-ken (“therefore”) this verse emphasizes the importance of the command about proper handling of blood.

17:13 he shall cover it with the soil This ensured that the blood was not eaten by the hunter or anyone else. It may have also prevented other animals from consuming the blood.

17:14 life of all flesh Echoing Lev 17:11 to emphasize the sanctity of life and blood.

17:15 eats a dead body Whether an animal died of natural causes or was attacked, it was forbidden to eat an animal whose blood was not drained in the prescribed manner.

he shall be unclean until the evening Violation of this law rendered the person temporarily ritually impure (or unclean).

17:16 he shall bear his guilt Ritual cleanliness requires an element of personal responsibility.

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